Plain
Seneca — The Senator

You argue about how other people live and die. You bark at the names of people who became great through some noble quality. You act like tiny dogs yapping at strangers. You want no one to appear good, because virtue in others makes all your crimes look worse. You compare other people's achievements with your own dirty deeds. You don't realize how badly this comparison makes you look. If people who pursue virtue are still greedy, lustful, and power-hungry, what does that make you — someone who hates the very idea of virtue?

On the Happy Life, Section 19 61 of 101
Human Nature Doing The Right Thing
Seneca — The Senator Original

You argue about the life and death of another, and yelp at the name of men whom some peculiarly noble quality has rendered great, just as tiny curs do at the approach of strangers: for it is to your interest that no one should appear to be good, as if virtue in another were a reproach to all your crimes. You enviously compare the glories of others with your own dirty actions, and do not understand how greatly to your disadvantage it is to venture to do so: for if they who follow after virtue be greedy, lustful, and fond of power, what must you be, who hate the very name of virtue?

On the Happy Life, Section 19 61 of 101
Seneca — The Senator

They say that Diodorus, the Epicurean philosopher, killed himself just a few days ago by cutting his own throat. Some people claim this went against Epicurus's teachings. Some call it madness. Others call it reckless. But Diodorus himself was happy and confident in his own goodness. The way he chose to die was his testimony about himself. He praised the peace of a life spent safely anchored in harbor. And he said something you don't want to hear — because you should be able to say it too: "I have lived. I have run the race that Fortune set for me."

On the Happy Life, Section 19 60 of 101
Death & Mortality Freedom & Control
Seneca — The Senator Original

They say that Diodorus, the Epicurean philosopher, who within these last few days put an end to his life with his own hand, did not act according to the precepts of Epicurus, in cutting his throat: some choose to regard this act as the result of madness, others of recklessness; he, meanwhile, happy and filled with the consciousness of his own goodness, has borne testimony to himself by his manner of departing from life, has commended the repose of a life spent at anchor in a safe harbour, and has said what you do not like to hear, because you too ought to do it:

"I've lived, I've run the race which Fortune set me."

On the Happy Life, Section 19 60 of 101
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Ancient philosophy, in plain English.

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